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The Diamond Cutter, An Exalted Sutra of the Greater Way on the Perfection of Wisdom Ȓ In the language of India, this teaching is called the Arya Vajra Chedaka Nama Prajnya Paramita Mahayana Sutra. In the language of Tibet, it is called the Pakpa Sherab Kyi Parultu Chinpa Dorje Chupa Shejawa Tekpa Chenpoy Do. [In the English language, it is called "The Diamond Cutter,"An Exalted Sutra of the Greater Way on the Perfection of Wisdom.] I bow down to all Buddhas and bodhisattvas.

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Page 1: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

��������������� ������������������������������������������������������

The Diamond Cutter,

An Exalted Sutra of the Greater Way on the

Perfection of Wisdom

���������� !� "#������$���%&�����'�����#������(���)*�+#����,�-� ������� !� ������������ �����������������������������������������������������In the language of India, this teaching is called the Arya Vajra Chedaka Nama PrajnyaParamita Mahayana Sutra. In the language of Tibet, it is called the Pakpa Sherab Kyi ParultuChinpa Dorje Chupa Shejawa Tekpa Chenpoy Do. [In the English language, it is called "TheDiamond Cutter,"An Exalted Sutra of the Greater Way on the Perfection of Wisdom.]

�.������.��.��/�����������������������0�����I bow down to all Buddhas and bodhisattvas.

Page 2: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

Diamond Cutter Sutra

2

���������������������� !��������� �����1�������2�� !�+�����������3������� ��0����������4��5���6��7!���������������8�.�9�.�2������:���;������8�.�������� !���������.�� �.��/�������������������������������.�����.�������������<!���(�

These words once I heard. The Conqueror was residing at Shravasti, in thepark of Anatapindada in the gardens of Prince Jeta. In convocation withhim was a great gathering of 1,250 monks who were listeners, as well as animmense number of bodhisattvas who were great beings.

����������1������=�>���� !�� ��0$��������.����������?��������(�@A.��4���B�������2��+��� ��C�.�D��������������E���� ������<!������ �����������1�������2��+��� ��C�.�D��������������E���� ������������������E���� �����4���F3����������(�4�� �������G�����4��������������E����H.����� @A.��4���.�������������������������(�������������I������JK.���������?�>.������L.�9�>�����.��� !���������<!�������

In the morning then the Conqueror donned his monk's robes and outershawl, took up his sage's bowl, and entered the great city of Shravasti forrequesting his meal. After collecting the food, he returned from the city andpartook of it. When he had finished eating, he put away his bowl andshawl, for he was a person who had given up eating in the latter part of the

Page 3: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

Diamond Cutter Sutra

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day. Lord Buddha then washed his feet and seated himself on a cushionthat had been set forth for him. He crossed his legs in the full lotusposition, straightened his back, and placed his thoughts into a state ofcontemplation.

��������8�.��.���������1�����������������.�9�@�����������1������ ��������������������0��(������1�������������3�����������������������������M������ �+.�����0$�0$��.�1�������������M�����2��� !�� !�����6N��(�� !���� �

Then a great number of monks advanced towards the Conqueror and, whenthey had reached his side, bowed and touched their heads to his feet. Theycircled him in respect three times, and seated themselves to one side. Atthis point the junior monk Subhuti was with this same group of disciples,and he took his seat with them.

�����0$��.�1������������9������.��(�O�����P�������������4������3������+������@�.������Q;���(������1��������������������3�������5����������������1�����������������������(�� �Then the junior monk Subhuti rose from his cushion, dropped the corner ofhis upper robe from one shoulder in a gesture of respect, and knelt with hisright knee to the ground. He faced the Conqueror, joined his palms at hisheart, and bowed. Then he beseeched the Conqueror, in the followingwords:

Page 4: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

Diamond Cutter Sutra

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�����1������ ��������������C��������+.�������R���������.����� ����.��/������������������������S����������������������F��E���������(������.�� ��������������C��������+.�������R���������.����� ����.��/������������������������S���+�.���3��(�����������F��E�����+�.���3��(������� �����1������ .���0������ ����

O Conqueror, the Buddha, the One Gone Thus, the Destroyerof the Foe, the Totally Enlightened One, has given muchbeneficial instruction to the bodhisattvas who are great beings.All the instruction he has ever given has been of benefit.

And the One Gone Thus, the Destroyer of the Foe, the TotallyEnlightened One, has as well instructed these bodhisattvaswho are great beings by granting them clear direction. All theclear direction he has ever granted, o Conqueror, has been awondrous thing. It is, o Conqueror, a wondrous thing.

������������ .���0��������� ������1������ �.��/������������������+.�������<!������F��T����������6�� F��T���UV������6�� F��T�������������43.�����6��And now, o Conquering One, what of those who have entered well into theway of the bodhisattva? How shall they live? How shall they practice?How should they keep their thoughts?

Page 5: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

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����������������.�� �����1������ ���0$��.�1�������������������������%��W��(�� ��������� ������� �������� ��������� ������������ ����������(� ���������������.��/������������������������S���������������������������(������ ����������������.��/������������������������S�����+�.���3��(������������+�.���3��(����� �This did Subhuti ask, and then the Conqueror spoke the following words, inreply to Subhuti's question:

O Subhuti, it is good, it is good. O Subhuti, thus it is, andthus is it: the One Thus Gone has indeed done benefit to thebodhisattvas who are great beings, by granting them beneficialinstruction. The One Thus Gone has indeed given cleardirection to the bodhisattvas who are great beings, by grantingthem the clearest of instruction.

�������� ��������2������������������+�����43.������.�� �.��/������������������+.�������<!������F��T��������������.�� F��T���UV����������.�� F��T��������� !��43.��������.��D����������� �

And since it is so, o Subhuti, listen now to what I speak, andbe sure that it stays firmly in your heart, for I shall reveal toyou how it is that those who have entered well into the way ofthe bodhisattva should live, and how they should practice, andhow they should keep their thoughts.

Page 6: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

Diamond Cutter Sutra

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�����1������ ���������� ������������0$��.�1�����������������1������ ��T��2�����.�� �����1������ ��������������%��W��(�� �"Thus shall I do," replied the junior monk Subhuti, and he sat to listen asinstructed by the Conqueror. The Conqueror too then began, with thefollowing words:

�������� �������.��/������������������+.�������<!����������E�� !� ��������F��Q��������� !��X?�����X?����Y��.����I������ �.�����I������ >���������I������ �RZ��(�I������ �43��������� �43���������� � !���������� !���������� � !������� !������������� �������6��M���F��Q��������� !����������(������������������3.����@�����������[�.����������������.���3�+�.���3�[�.������\��� ���T���������0�������+�.���3�[�.������\�� .���������.�+.�+�.���3�[�.������\�����6N���������� �E�� !������I��������� �

Subhuti, this is how those who have entered well into the wayof the bodhisattva must think to themselves as they feel theWish to achieve enlightenment:

Page 7: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

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I will bring to nirvana the totalamount of living beings, every singleone numbered among the ranks ofliving kind: those who were bornfrom eggs, those who were bornfrom a womb, those who were bornthrough warmth and moisture, thosewho were born miraculously, thosewho have a physical form, thosewith none, those with conceptions,those with none, and those withneither conceptions nor noconceptions. However many livingbeings there are, in whatever realmsthere may be, anyone at all labelledwith the name of "living being," allthese will I bring to total nirvana, tothe sphere beyond all grief, wherenone of the parts of the sufferingperson are left at all. Yet even if Ido manage to bring this limitlessnumber of living beings to totalnirvana, there will be no livingbeing at all who was brought totheir total nirvana.

��������������� �������� ���(��.��/����������������� !�� !����F3���� ���.��/������������������������������

Why is it so? Because, Subhuti, if a bodhisattva were to slipinto conceiving of someone as a living being, then we couldnever call them a "bodhisattva."

��������������� �������� �.�������� !�� !����F3����� L���

Page 8: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

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���� !����F3����� �.�4������ !����F3���� ���.��/������������������������������

Why is it so? Because, o Subhuti, if anyone were to slip intoconceiving of someone as a living being, or as something thatlives, or as a person, then we could never call them a"bodhisattva."

+.��������� �.��/�����������.������������������5�����5������ ������.���+.�����������5�����5������ ��43�����.�����������5�����5����������� U��.�� >���.�� ����.�� ������.��������.�����������5�����5����� �

And I say, o Subhuti, that a bodhisattva performs the act ofgiving without staying in things. They perform the act ofgiving without staying in any object at all. They perform theact of giving without staying in things that you see. Theyperform the act of giving without staying in sounds, andwithout staying in smells, or tastes, or things that you touch,or in objects of the thought.

�������� �������0������ !�������.������������T���.��/����������5�����5������ �

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O Subhuti, bodhisattvas perform the act of giving withoutconceiving of any thing in any way as a sign. That is howthey give.

��������������� �������� �.��/�����������.�����������5�����5������������������ ���3.������� �������� 0���43.����8�����+���������������

Why is it so? Think, o Subhuti, of the mountains of meritcollected by any bodhisattva who performs the act of givingwithout staying. This merit, o Subhuti, is not something thatyou could easily ever measure.

�������� ����F��E�� !����� ������� ������M���0���43.����8��� ��������6���������� �����1������ ����� ���������������1������ ����%��W���� ������� !�@���.�� ]!���.�� �.��.�� 9.��.�� �������������.�� ������0����.�� �������;�������M���0���43.����8��� ��������6���������� �����1������ ����� ��������� ������1������ ����%��W���� �������� ������� !��.��/�����������.������������5�����5������������������ ���3.����+.�0���43.����8�����+������ �

O Subhuti, what do you think? Would it be easy to measurethe space to the east of us?

Page 10: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

Diamond Cutter Sutra

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And Subhuti respectfully replied,

O Conqueror, it would not.

The Conqueror said,

And just so, would it be easy to measure the space in any of the maindirections to the south of us, or to the west of us, or to the north ofus, or above us, or below us, or in any of the other directions fromus? Would it be easy to measure the space to any of the tendirections from where we now stand?

And Subhuti respectfully replied,

Conqueror, it would not.

Then the Conqueror said:

And just so, Subhuti, it would be no easy thing to measure themountains of merit collected by any bodhisattva who performs theact of giving without staying.

�������� ����F��E�� !����� �0���3���3��0^���������������������T���

Now Subhuti, what do you think? Should we considersomeone to be One Thus Gone, just because they possess thetotally exquisite marks that we find on a Buddha's body?

��������6���������� �����1������ ����� ������(� �0���3���3��0^������������������������T��� ��������8�� !����� ��

Page 11: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

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�������������0���3���3��0^�������.���3.������2����0���3���3��0^����������������8�� !��� �����������������.��

And Subhuti respectfully replied,

O Conquering One, we should not. We should not consideranyone One Thus Gone just because they possess the totallyexquisite marks that we find on a Buddha's body. And whynot? Because when the One Thus Gone himself described thetotally exquisite marks on a Buddha's body, he stated at thesame time that they were impossible.

�����1������ ���0$��.�1�������������������������%��W��(����������� ����F��E�� !����� �0���3���3��0^�������Q�� !�RZ����� �F��Q�� !��0���3���3��0^������������Q�� !����RZ��(� ��T������������������0���.��0���������T���And then the Conqueror spoke to the junior monk Subhuti again, asfollows:

O Subhuti, what do you think? The totally exquisite marks ona Buddha's body are, as such, are deceptive. The totallyexquisite marks on a Buddha's body are also not deceptive, butonly insofar as they do not exist. And so you should see theOne Thus Gone as having no marks, no marks at all.

����������%��W�����.�� �����1��������0$��.�1������������6������������������(�� ������1������ ����.������ !��:����

Page 12: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

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�����������������������S������F�������6N��������������.������������T��3�������X���0_�������������+.�������� !����I������6N����T���������Thus did the Conqueror speak. And then the junior monk Subhuti repliedto the Conquering One, as follows:

O Conqueror, what will happen in the future, in the days ofthe last five hundred, when the holy Dharma is approachingits final destruction? How could anyone of those times eversee accurately the meaning of the explanations given in sutrassuch as this one?

�����1������ ����%��W���� �������� D���������� !� ����.������ !��:���������������������������S������F�������6N��������������.������������T��3�������X���0_�������������+.�������� !����I������6N����T��������������4����� �And the Conqueror replied,

Subhuti, you should never ask the question you have just asked:"What will happen in the future, in the days of the last five hundred,when the Dharma is approaching its final destruction? How couldanyone of those times ever see accurately the meaning of theexplanations given in sutras such as this one?"

+.��������� ����.������ !��:���������������������������S��

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����F�������6N�������.��/������������������������0/��`�����.�1���� +���(���.�1���� ������.�1���������a.�9��������� �.��/����������������������������� .��.�������������E���7!���������+��� �.�������������������b����I������+���6�� �������� �.��������9�.��.�������E���7!������.�� �.��������9�.� !������������b�������I�������.��/�����������������������������a.�.����

I say to you, o Subhuti, that in the future, in the days of the last fivehundred, when the holy Dharma is approaching its final destruction,there will come bodhisattvas who are great beings, who possessmorality, who possess the fine quality, and who possess wisdom.

And these bodhisattvas who are great beings, o Subhuti, will not be oneswho have rendered honor to but a single Buddha, or who have collectedstores of virtue with a single Buddha. Instead, o Subhuti, they will be oneswho have rendered honor to many hundreds of thousands of Buddhas, andwho have collected stores of virtue with many hundreds of thousands ofBuddhas. Such are the bodhisattvas, the great beings, who then will come.

�������� �.��������T��3�������X���0_���������������������������Q��c������6N������������ �������� ���������������D��(�� ��������� �������� ���������������4����(� �������� ���������������������� ��������� ���3.��������������

Page 14: ˘ˇˆ - fodian.net · An Exalted Sutra of the Greater Way on the Perfection of Wisdom ˚ ˜˘ ! "# $˘%& ˛’ # ˛ (˛)*+# ,- ˘ ˜˘ ! ˘ˇ ˆ ˙ ˝ ˛˘ In the language of India,

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���I����.�������X?������6N������Suppose, o Subhuti, that a person reaches even just a single feeling offaith for the words of a sutra such as this one. The One Thus Gone,Subhuti, knows any such person. The One Thus Gone, Subhuti, seesany such person. Such a person, o Subhuti, has produced, andgathered safely into themselves, a mountain of merit beyond anycalculation.

��������������� �������� �.��/�������������������������������� �������� !����F3���������6N����.�� ������� !�� !�������+��� L������� !�������+���(� �.�4�����.�� !����F3���������6N�������������

Why is it so? Because, Subhuti, these bodhisattvas who are greatbeings never slip into any conception of something as a self, nor dothey slip into any conception of something as a living being, nor anyconception of something as being alive, nor any conception ofsomething as a person.

��������� �.��/����������������������������������3�� !������.�� ����������+.�� !�������F3��9� �������� � !����.�� � !���������+.�� !����F3���������6N������

Subhuti, these bodhisattvas who are great beings neither slipinto any conception of things as things, nor do they slip intoany conception of things as not being things. They neither slipinto any conception of a thought as a conception, nor do theyslip into any conception of a thought as not being aconception.

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��������������� �������� ���(��.��/����������������������������������3�� !����F3���� ��2�������������������G_������6N����.�� ������� !��G_�����.�� L�������G_�����.�� �.�4������G_������6N��������������

Why is it so? Because if, Subhuti, these bodhisattvas who are greatbeings were to slip into any conception of things as things, then theywould grasp these same things as being a "self"; they would graspthem as being a living being; they would grasp them as beingsomething that lives; they would grasp them as a person.

���(������������F3����.���2�������������������G_������6N����.�� ������� !��G_�����.�� L�������G_�����.�� �.�4������G_������6N��������������

And even if they were to slip into thinking of them as notbeing things, that too they would grasp as being a "self"; andas being a living being; and as being something that lives; andas being a person.

��������������� +.��������� �.��/�������������� .���������43.���������9� ������+�����+.�����43.������������ ����������������.��(������������������� ��S��C.�������4�.��T��3������S��� �������S��� .�H.�������� ������+�����S���

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Diamond Cutter Sutra

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T����d��������3.������Why is it so? Because, Subhuti, the bodhisattvas never hold the Dharma inthe wrong way either. Nor do they hold what is not the Dharma. This thenis what the One Thus Gone meant when he said:

Those who understand that this presentation of the Dharma islike a ship leave even these teachings of Dharma behind.What need is there to mention then what they do with thatwhich is not the Dharma?

����+.������1������ ���0$��.�1�������������������������%��W��(�� ��������� ����F��E�� !����� ���������������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.�+������ �������������������.�+.��9��(�� ���������%��W�����.��

And the Conqueror said these words as well to the junior monk Subhuti:

Subhuti, what do you think? Is there any such thing as anenlightenment where Those Gone Thus reach someincomparable, perfect, and total Buddhahood? And does theOne Thus Gone ever teach any Dharma at all?

�����1��������0$��.�1������������6������������������(��������1������ �����1������ �����3.�����������������������0����T���� ���������������.�O��������+.�������R����

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�����.��/���.������R��������.����������������.�+.����������� ����������������.��9�������������.�+.������������Then the junior monk Subhuti replied to the Conqueror, in the followingwords:

O Conqueror, as far as I can catch the thrust of what theConqueror has spoken thus far, then I would have to say thatit is impossible for there to be any such thing as anenlightenment where Those Gone Thus could ever reach someincomparable, perfect, and total enlightenment. And it isimpossible as well for there to be any such thing as a Dharmathat the One Thus Gone could ever teach.

�������8�� !����� �������������������.�+.��.������R��������.����������9��������� �43.� !�������� ����� !��������(� ����� ���� .������� �������������+.�����������8�� !��� ��������8�� !����� ����������.�4��S������ � !�����6��� ���������������8�� !��� �

And why is this the case? Because it is impossible for there tobe any such thing as an enlightenment which the One ThusGone has reached, or a Dharma which he has taught, whichcould ever be held. It is impossible for there to be any suchthing that could ever be described. And this is because it isneither true that these things exist, nor that it is impossible forthem to exist.

And why is that? Because these persons who are realizedbeings distinguish all these things, perfectly, through thatwhich is unproduced.

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Diamond Cutter Sutra

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�����1������ ����%��W���� �������� ����F��E�� !���������� ���3��� ����� ���3�����.�������������9�.���3��6��9�.����������F���e��6��M����������������B�� !��6����������.�������(�5����������� ����� ���3��� ����� ���3������������������������ ���3.�����.� !��I�����And once more the Conqueror spoke:

O Subhuti, what do you think? Suppose some son or daughterof noble family were to take all the planets of this great worldsystem, a system with a thousand of a thousand of a thousandplanets, and cover them with the seven kinds of precioussubstances, and offer them to someone. Would that son ordaughter of noble family create many great mountains of meritfrom such a deed?

��������6���������� �����1������ �.�������� ������������� �.�����(� ����� ���3��� ����� ���3������������������������ ���3.�����.� !��I����� ��������8�� !����� �����1������ ��������� ���3.������2����3.���������������8�� !�9� ���������������������������� ���3.������������� ���3.���� ������3.������

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Diamond Cutter Sutra

19

Subhuti respectfully replied,

O Conqueror, many would it be. O You who have Gone toBliss, it would be many. This son or daughter of noble familywould indeed create many great mountains of merit from sucha deed. And why is it so? Because, o Conqueror, these samegreat mountains of merit are great mountains of merit thatcould never exist. And for this very reason do the Ones GoneThus speak of "great mountains of merit, great mountains ofmerit."

�����1������ ����%��W���� �������� ����� ���3��� ����� ���3�����.�����9�.���3��6��9�.����������F���e��6��M����������������B�� !��6����������.�������(�5�������������� �.��������� ��S��C.�������������0_����������0_����3������������Q���43.�������������+.�������.�+.�������������9����� �������������������� ���3.��������.� !�C.������������������I����� �And then the Conqueror said,

Suppose, o Subhuti, that some son or daughter of noble family wereto take all the planets of this great world system, a system with athousand of a thousand of a thousand planets, and cover them allwith the seven kinds of precious substances, and offer them tosomeone. Suppose on the other hand that anyone held but a singleverse of four lines from this particular presentation of the Dharma,and explained it to others, and taught it correctly. By doing thelatter, a person would create many more great mountains of meritthan with the former: the mountains of their merit would becountless, and beyond all calculation.

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Diamond Cutter Sutra

20

��������������� �������� ��������������C��������+.�������R���������.�����S��� ��O��������+.�������R���������.��/����� ��������a.�9� �.����������1������S��� .��������I��������������

Why is it so? Because, Subhuti, this is where the matchlessand totally perfect enlightenment of the Ones Thus Gone, theDestroyers of the Foe, the Totally Enlightened Buddhas, comesfrom. It is from this as well that the Buddhas, the Conquerors,are born.

��������������� �������� �.����� ������S����.����� ������S������������� �.����� ���������������������������������3.����������(� ����� �.����� ������S�����������

Why is it so? Because, o Subhuti, these qualities of anEnlightened Being—what we call the "qualities of anEnlightened Being"—are qualities of an Enlightened Beingwhich Those Gone Thus have said could never even exist.And that is in fact why we can call them the "qualities of anEnlightened Being."

�������� ����F��E�� !����� �f�� !�<!���������E�� !� ���������f�� !�<!��������g���3��������E�� !��������

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Now Subhuti, what do you think? Do those who have enteredthe stream ever think to themselves, "Now I have attained thegoal of entering the stream"?

��������6���������� �����1������ ����� ��������� ��������8�� !����� �����1������ ����� �����.�<!����������������8�� !�9� ����� �f�� !�<!���������6���� �And Subhuti respectfully replied,

O Conqueror, they do not. And why is it so? It is, o Conqueror,because it would be impossible for them to enter anything at all.And this is precisely why we can call them a "stream enterer."

�43�����.���<!��� U��������� >���������� ����������� �������������������.���<!���(� ����� �f�� !�<!���������6���� �

They neither enter into things that you can see, nor into words,nor into smells, nor into tastes, nor into things you can touch,nor into objects of the thought. And this again is preciselywhy we can say they have "entered the stream."

�����1������ ���(��f�� !�<!�����������E�� !� ���������f�� !�<!��������g���3�������� �E�� !��������6N���� ��2���������������G_������6N��������� �������� !��G_�����.�� L�������G_����

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22

�.�� �.�4������G_������6N����������And if it happened, o Conqueror, that a stream-enterer were tothink to themselves, "I have attained the goal of entering thestream," then they would begin to grasp to some self in it.And they would begin to grasp to a living being, and tosomething that lives, and to a person.

�����1������ ����%��W���� �������� ����F��E�� !�������������������.�������E�� !� ����������������������.������g���3�������� �E�� !��������

Then the Conqueror spoke again:

What, o Subhuti, do you think? Do those who are to return but onceever think to themselves, "Now I have achieved the goal of returningbut once"?

��������6���������� �����1������ ����� ��������� ��������8�� !����� �.���������������.���2��� !�<!��������������.�+.������������8�� !�9� ����� ��������������.�������6���� �

And Subhuti respectfully replied,

O Conqueror, they do not. And why is it so? Because it isimpossible for there ever to be any such state, of having reached thepoint of needing to return but once. And this is precisely why wecan call them "someone who needs to return but once."

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23

�����1������ ����%��W���� �������� ����F��E�� !��������������.�������E�� !� �����������������.������g���3���������E�� !��������And once again did the Conqueror speak:

Subhuti, what do you think? Do those who need never returnat all ever think to themselves, "Now I have achieved the goalof never having to return at all"?

��������6���������� �����1����������� ��������� ��������8�� !����� �.����������.���2��� !�<!��������������.�+.������������8�� !�9� ����� ���������.�������6�����Subhuti respectfully replied,

O Conqueror, they do not. And why is it so? Because it isimpossible for there ever to be any such state, of havingreached the point of never needing to return at all. And this isprecisely why we can call them "someone who need neverreturn at all."

�����1������ ����%��W���� �������� ����F��E�� !������C������������E�� !� ���������C��������2���������� �E�� !��������

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And the Conqueror said,

Subhuti, what do you think? Do those who have destroyedthe foe ever think to themselves, "Now I have achieved thestate of destroying the foe"?

��������6���������� �����1������ ����� ��������� ��������8�� !����� �.��C������������6�������������.�+.������������8�� !��� ������1������ ���(��C������������E�� !� ���������C��������2���������� �E�� !��������6N���� ��2���������������G_������6N��������� �������� !��G_�����.�� L�������G_�����.�� �.�4������G_������6N����������To this Subhuti respectfully replied,

O Conqueror, they do not. And why is it so? Because it isimpossible for there ever to be any such state, of havingdestroyed the foe. For suppose, o Conqueror, that such adestroyer of the foe were to think to themselves, "Now I haveachieved the state of destroying the foe." They again wouldthen begin to grasp to some self in it. And they would beginto grasp to a living being, and to something that lives, and to aperson.

�����1������ ������� ���������������C��������+.�������R���������.����� ���2�����.����������������S��� �����������9��(� �����1��������������������.�g�����C�

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����������� .��O Conqueror, I declare that the Ones Thus Gone—thoseDestroyers of the Foe who are Totally EnlightenedBuddhas—reside in the highest of all those states that are freeof the mental afflictions. And I am, o Conqueror, a personwho is free of desire; I am a Foe Destroyer.

�����1������ ��������E�� !� ������� �C����������� E�� !��������������� ������1������ ���(���������E�� !� ���������C��������2���������� �E�� !��������6N���� ������������������������� ���3������������ 2�����.����������������S��� �������+���(� �����.������������� 2�����.���������������� 2�����.��������������������3.����9�����������

But I do not, o Conqueror, think to myself, "I am a Destroyer of theFoe." For suppose, o Conqueror, that I did think to myself, "I haveattained the state of a Foe Destroyer." If I did think this way, thenthe One Thus Gone could never have given me the final prediction;he could never have said:

O son of noble family, o Subhuti, you will reachthe highest of all those states that are free of themental afflictions. Because you stay in no state atall, you have reached the state free of mentalafflictions; you have reached what we call the"state free of mental afflictions."

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�����1������ ����%��W���� �������� ����F��E�� !����� ����������������������������C��������+.�������R���������.�����������G������.�O.�������������.�+.�+������And then the Conqueror spoke again:

O Subhuti, what do you think? Was there anything at all which theOne Thus Gone ever received from that One Thus Gone, theDestroyer of the Foe, the Perfectly Enlightened Buddha called "Makerof Light"?

��������6���������� �����1������ ����� ������(� ����������������������������C��������+.�������R���������.�����������G������.�O.�������������.�+.������������And Subhuti respectfully replied,

O Conqueror, there was not. There exists nothing at all which theOne Thus Gone received from that One Thus Gone, the Destroyer ofthe Foe, the Perfectly Enlightened Buddha called "Maker of Light."

�����1������ ����%��W���� �������� �.��/�����������.���������������� !� ����������.��%�����S����UV��������� ����4���� ����� ����������h����� �

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Then the Conqueror spoke once more,

Suppose, o Subhuti, that some bodhisattva were to say, "I amworking to bring about my paradise." This would not bespoken true.

��������������� �������� ��.��%�����S�����.��%�����S������������� �%��������������������������������3.����������(������ ��.��%�����S���������� �

Why is it so? Because the Ones Thus Gone have stated thatthese paradises, what we call "paradises," these lands that wework to create, do not even exist. And this is precisely whywe can even call them "paradise."

�������� ��T������ �.��/�����������������������������T�����������������I��������� ������.����������������I��������� ��43�����.����������������I���������� U��.�� >���.�� ����.�� ������.�� ������.����������������I����������

Since this is so, o Subhuti, those bodhisattvas who are greatbeings develop their wish without staying in these thoughts.They develop their wish without staying in anything at all.They develop their wish without staying in anything you cansee. They develop their wish without staying either in sounds,nor in smells, nor in tastes, nor in things you can touch, nor inobjects of the thought.

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�������� ����T�9� ������ I���3������3������T��3��6N��(� ����T�9� �����������������Q�� !�6N���� �������� ����F��E�� !������3��������+������

O Subhuti, it is thus: Suppose, for example, that someone'sbody were to grow this large—suppose it were to grow aslarge as the king of all mountains, Mt. Sumeru. What do youthink, Subhuti? Would that person's body be large?

��������6���������� �����1������ �3��������������� ������������� �3��������������� ��������8�� !����� �����������������.������������������3.������8�� !�9� ������3������6���� ����.��������������������������������3.��(� ����� �3��������6���� �And Subhuti respectfully replied,

O Conqueror, such a body would be large. o You who haveGone to Bliss, such a body would be large. And why is it so?Because Those Gone Thus have stated that it could never be athing at all. And this is precisely why we can call it a "body."Because Those Gone Thus have stated that it could never be athing at all, we call it a "large body."

�����1������ ����%��W���� �������i ����F��E�� !���������jk.��������F��E��������jk.�+.���E��M�����6N���� ����������

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���.�+�����������.���+������And again did the Conqueror speak:

O Subhuti, what do you think? Suppose you counted everydrop of water in the Ganges River, and then had exactly thatmany Ganges Rivers. Would the number of drops in thismany Ganges Rivers be very many?

��������6���������� �����1������ ����jk.������2��� .��.������� ������������T�d��� .�����0��And Subhuti respectfully replied,

O Conqueror, if the amount of drops in just this one GangesRiver is so great, then what need mention the amount of dropsin so very many Ganges Rivers?

�����1������ ����%��W���� �������� D������������ D��� ���M�.� !��/��������� �����jk.�������������F��E������E�� ���F���e��6��M��� ��I������ �3������.����������������������B�� !��6����������.�������(���������������C��������+.�������R���������.�����S�����5����������� �������� ����F��E�� !����� I�������3������� �������������������.� !��I�����

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Then the Conqueror said,

O Subhuti, try to imagine it. Try to comprehend it. Thinknow of a mass of planets equal in number to the number ofdrops in all these Ganges Rivers. And then imagine that someson or daughter of noble family has come and covered all ofthem with the seven kinds of precious substances, and thengone and made a gift of these planets to the One Gone Thus,to the Destroyer of the Foe, to the Totally Enlightened One, theBuddha.

What do you think, Subhuti? Would they create much merit fromsuch a deed?

��������6���������� �����1������ �.�������� ������������� �.�����(� I�������3������� �������������������.� !��I����� �

Subhuti respectfully replied,

O Conqueror, many would it be. o You who have Gone toBliss, it would be many. This son or daughter of noble familywould indeed create much merit from such a deed.

�����1������ ����%��W���� �������� �.������F���e��6��M�����E�����������B�� !��6����������.�������(���������������C��������+.�������R���������.�����S�����5�������������� �.��������� ��S��C.�������������0_����������0_����3�

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������Q���43.�������������+.������+.��������������9���� ��2�����������������������������.� !�C.������������������I����� �

And the Conqueror said,

Yes Subhuti, suppose that someone did do this: suppose theydid take all these planets, and cover them with the seven kindsof precious substances, and offer them as a gift to the OneGone Thus, the Destroyer of the Foe, the Totally EnlightenedOne, the Buddha. And now suppose that someone else heldbut a single verse of four lines from this particular presentationof the Dharma, and explained it to others, and taught itcorrectly. This second person would create much more meritfrom their action; their merit would be countless, and beyondall calculation.

+.��������� ��������.������� ��S��C.�������������0_����������0_����3�������Q�������(�� �(���������������� @��.�� ����.�� @���+��� !����������F���e��6�������e�� !�6N����+�����

And I say to you further, o Subhuti: any place where even justa single verse of four lines from this particular presentation ofthe Dharma is read out loud, or has ever before been read outloud, thereby becomes a temple; it becomes a place where theentire world, along with its gods, and men, and demigods, cancome and pay them honor.

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�3��������� ��S��C.������������.�� �G_�����.�� j������.��7!���/�����������.�� 0/������� !�+������������ .���0������.�1�����6N����T����d��� �����������9�����+.��<!���(� O���������������� .���������

And if this is so, then there is no need to say that any personwho takes up this particular presentation of the Dharma, orwho holds it, or who reads it, or who comprehends it, or whothinks of it in the proper way, thereby becomes someone whois truly wondrous. And this is because we can then say thatthe Teacher himself is in that place, as is every other spiritualteacher who has ever lived.

���������%��W�����.�� �����1��������0$��.�1������������6������������������(�� ������1������ ���� ��S��C.����������.�������� F��T���43.�����6�� ����������������.��Thus did the Buddha speak.

And then the junior monk Subhuti addressed the following words, withgreat respect, to the Conqueror:

O Conqueror, what is the name of this particular presentationof the Dharma? How are we to consider it?

�����1������ ���0$��.�1�������������������������%��W��(����������� ���� ��S��C.����������� ����������������������9�������T��43.���� �

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Then the Conqueror spoke the following to the junior monk Subhuti:

Subhuti, this particular presentation of the Dharma is knownas the "perfection of wisdom," and that is how you shouldconsider it.

��������������� �������� ������������������� ������������������.���3.������2�����������������������������(� ����� ����� ������������������������ �

Why is it so? Because, o Subhuti, that same perfection ofwisdom spoken by the Ones Thus Gone is a perfection ofwisdom that does not even exist. And this is precisely why wecan call it the "perfection of wisdom."

�������� ����F��E�� !����� ���������������.���3.�������������.�+.�+������ ��������6���������� �����1������ ���������������.���3.����������������.�+.������������

O Subhuti, what do you think? Is there any dharma at all which theOnes Thus Gone ever speak?

And Subhuti respectfully replied,

O Conqueror, none of the dharmas ever spoken by the Ones ThusGone exists at all.

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�����1������ ����%��W���� �������� ����F��E�� !�����9�.���3��6��9�.����������F���e��6��M����������l��P����F��E��+��������.���+������And the Conqueror spoke again:

O Subhuti, what do you think? If we took all the atoms ofdust that exist in all the planets of the great world system—a system with a thousand of a thousand of a thousandplanets—would that be a great many atoms of dust?

��������6���������� �����1������ �����l�����.��������������������� �.���������Subhuti respectfully replied,

O Conqueror, it would indeed be a great many atoms of dust.O One who has Gone to Bliss, a great many would that be.

�������8�� !����� �����1������ �����l���.��������� �l����������������������������3.������8�� !�9� ����� �����l������6���� �

And why is it so? Because, o Conqueror, the Ones Gone Thushave stated that whatever atoms of dust there may be areatoms of dust that could never exist. And this is precisely whywe can call them "atoms of dust."

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�F���e��6��M����.���������M�����������������������������3.��(� ����� �F���e��6��M�������6���� �

The Ones Thus Gone have stated as well that whatever planetsthere may be are planets that could never exist. And this isprecisely why we can call them "planets."

�����1������ ����%��W���� �������� ����F��E�� !�����I���3����������0���3���;�b��2�����������������������������C��������+.�������R���������.������3��T���The Conqueror spoke once more:

O Subhuti, what do you think? Should we consider someoneto be One Thus Gone, a Destroyer of the Foe, a TotallyEnlightened One, a Buddha, just because they possess the 32marks of a great being?

��������6���������� �����1������ ����� ��������� ��������8�� !����� I���3����������0���3���;�b��2�������.��������������������3.����������0����������������������������3.������8�� !�9� ����� ����������������0���3���;�b��2�������6�����

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Subhuti respectfully replied,

O Conqueror, we should not. Why is it so? Because these 32marks of a great being described by Those Gone Thus weresaid, by Those Gone Thus, to be marks that could never exist.And this is precisely why we can call them "the 32 marks ofOne Gone Thus."

�����1������ ����%��W���� +.��������� I�������3������.������3������jk.��������E��+�.���3��(.������ �.��������� ��S��C.�������������0_����������0_����3�������Q���43.�9����������+.��9���� ������������������������.� !�C.������������������I����� �Then the Conqueror said,

And I tell you further, o Subhuti: Suppose some woman orman were to give away their own body, and do this with asmany bodies as there are drops of water in the Ganges. Andsuppose on the other hand that someone held even so little asfour lines of verse from this teaching, and taught it to others.The second person would create much greater merit from theiract than the former; their merit would be countless, andbeyond all calculation.

�����0$��.�1���������������� ��m!��� ����������a.�9� ���������������������1�����������������������(�� �

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And then, by the sheer power of the teaching, the junior monk Subhutibegan to weep. And when he had wiped away his tears, he spoke to theConqueror in the following words:

����T������ ��S��C.����������������������3.������� �����1������ .���0��������� ������������� .���0���������������1������ �������+���I��0/����������������� ��S��C.������=������+.�����������

This presentation of the Dharma given by Those Gone Thus, oConqueror, is wondrous. O You who have Gone to Bliss, it istruly a wonder. O Conqueror, in all the time that has passedfrom the time I was able to gain wisdom until now, I havenever heard such a presentation of the Dharma.

�����1������ ����������������.����+.�������� !����I������6N��������������������� .���0������.�1������6N��������� ��������8�� !����� �����1������ +.�������� !������.���������2���� !��������������8�� !�9� ������� +.�������� !���+.�������� !����������������������3.������

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O Conqueror, any living being who can think correctly of thesutra that you have just taught is wondrous in the highest.And why is it so? Because, o Conqueror, this same correctthinking is something that could never exist. And this isprecisely why Those Gone Thus have spoken of thinkingcorrectly; of what we call "thinking correctly."

�����1������ �������� ��S��C.�������������e�����.���������� ������������������ ��

O Conqueror, the fact that I can feel this way towards thispresentation of the Dharma that you have made, the fact that Ibelieve in it, is for me no surprising belief.

�����1������ 8������0$�8������ !��:������������������.�������� ��S��C.������������.�� �G_�����.�� j������.�� 7!���/������6������������� .���0������.�1������6N����������

But when I think, o Conqueror, of those to come in thefuture—of those in the last five hundred who take up thisparticular presentation of the Dharma, or who hold it, or whoread it, or who comprehend it—then truly do they seem to mewondrous in the highest.

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+.������1������ �������� �������� !����F3���������6N��������� !�� !������.�� L������� !������.�� �.�4������ !����F3���������6N����������

And these beings who come, o Conquering One, will not bebeings who ever slip into any conception of something as aself; or into any conception of something as a living being; orinto any conception of something as being alive; or into anyconception of something as being a person.

�������8�� !����� �����1������ �������� !������.�� ������� !�� !������.� L������� !������.�� �.�4������ !������.������������2���� !��������������8�� !��� ��������8�� !������.����������1������S������ � !�����������.�g������8�� !����

And why is it so? Because, o Conqueror, these sameconceptions—conceiving of something as a self, or as a livingbeing, or as being alive, or as being a person—could neverexist at all. And why is it so? Because the Enlightened Ones,the Conquerors, are free of every kind of conception.

����������������.�� �����1������ ���0$��.�1�������������������������%��W��(�� ��������� ������������ ����������(���������������������.�������n������..���.��..��������6N��

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������������������� .���0������.�1������6N������And when Subhuti had spoken these words, the Conqueror spoke to thejunior monk Subhuti as follows:

O Subhuti, thus it is, and thus is it. Any living being whoreceives an explanation of this sutra and who is not madeafraid, and is not frightened, and who does not becomefrightened, is wondrous in the highest.

��������������� �������� ��������������������������� ����������������3.��(� ���������������������.��������������������3.������ �.����������1������������������S��� ��� .���3.����������(� ����� ��������������������������� �

Why is it so? Because, o Subhuti, the One Thus Gone nowspeaks to you the highest perfection; and the highest perfectionwhich the One Thus Gone now speaks to you is that samehighest perfection which Conquering Buddhas beyond anynumber to count have spoken as well. And this is preciselywhy we can call it the "highest perfection."

+.��������� ����������������4�����������������������.�+�������2������������������������ �

And I say to you further, o Subhuti, that the perfection ofpatience spoken by the Ones Thus Gone is a perfection thatdoes not even exist.

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��������������� �������� �.����0$�%������������.���+������.��2�.����S������������6N��������0$�.����������� !������������� !�� !������ L������� !������ �.�4������ !��� .����a.���.�� .���� !������+.������ � !���������6N����+.���+���������������

Why is it so? Because, o Subhuti, there was a time when theKing of Kalingka was cutting off the larger limbs, and thesmaller appendages, of my body. At that moment there cameinto my mind no conception of a self, nor of a sentient being,nor of a living being, nor of a person—I had no conception atall. But neither did I have no conception.

��������������� �������� ���(�����0$��������� !����a.��� ����0$���������� ��� !��� .���a.��� ������� !�� !������.��L������� !������.�� �.�4������ !������a.��� ����0$���������� ��� !��� .���a.�������������

Why is it so? Suppose, o Subhuti, that at that moment anyconception of a self had come into my mind. Then the thoughtto harm someone would have come into my mind as well.

The conception of some sentient being, and the conception ofsome living being, and the conception of some person, wouldhave come into my mind. And because of that, the thought toharm someone would have come into my mind as well.

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�������� .���.��������(� �������� !����.�0$�����:������4������h������������>.�L�.� !�6N��������+.�.����������� !������a.�� ������� !�� !������.�� L������� !������.�� �.�4������ !��������a.�.�� �

I see it, o Subhuti, with my clairvoyance: I took, in times past,five hundred births as the sage called "Teacher of Patience."And all during that time I never had any conception of a self,nor of a living being, nor of something being alive, nor of aperson.

�������� ��T������ �.��/�������������������������� !����������S�����H.��(�O��������+.�������R���������.��/����������I��������� �

And this is why, o Subhuti, that the bodhisattvas who aregreat beings give up every kind of conception, and developwithin themselves the Wish to achieve perfect and totalenlightenment.

�43��������������������I��������� �U��.�� >���.�� ����.��������.�� ������.����������������I��������� ������������.����������������I��������� ������.����������������I��������� �

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And they develop the Wish within them without staying inany of the things you see, nor in sounds, nor in smells, nor intastes, nor in the things you can touch, nor in any object of thethought as well. Neither do they develop this Wish withinthem staying in what these objects lack. They develop theWish without staying in anything at all.

��������������� �������.�+�������2������������������(� ���������������������������� !� �.��/��������������������5�����5���������� ������3.������

And why is it so? Because these things to stay in never staythemselves. And this then is why the One Thus Gone has saidthat "Bodhisattvas should undertake the practice of givingwithout staying."

+.��������� �.��/��������������T���������������� ������6������5�����+�.���3��(.�������� �������� !�� !������.�+�������2��� .�� !��������9� ��������������������������������.���3.����������2��� .�������� �

And I say to you further, o Subhuti, that this is howbodhisattvas give all that they have, for the sake of everyliving being. And this same conception of anyone as a livingbeing is a conception that does not exist; when the One GoneThus speaks of "every living being," they too are living beingsthat do not even exist.

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��������������� �������� ���������������� +.���������3.��� ���������3.��� �������2��� !���3.���9� ���������������� ���������������2�����3.�������������

And why is it so? Because, o Subhuti, the One Thus Gone isone who speaks right. He is one who speaks true. He is onewho speaks precisely what is. The One Thus Gone is one thatspeaks, without error, precisely that which is.

+.��������� �������������������.��.������R��������.��������� �9����������� ������+.���� RZ����+.������� �

And I speak to you further, o Subhuti, of that thing whereThose Gone Thus reach some absolutely total enlightenment;and of that thing which is the Dharma that they teach. It hasno truth, and it has no deception.

�������� ����T�9� ������ �����.�1��������������3�����<!��������+.�������.���������� !��.��.�������@A.����5�����+�.���3��(�.������.��/�����������T��� �

This, Subhuti, is how it is. Think of the example of a man whohas eyes to see, but who is sitting in the dark. He sees nothingat all. You should consider a bodhisattva who has fallen intothings, and who then practices the act of giving, to be just likethis man.

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45

�������� ����T�9� ������ ����.��(�2��������������.�1�����������43���S����B�0^���������.���������� !��.��.���������@A.����5�����+�.���3��(�.������.��/�����������T��� �

And now, Subhuti, think of this man, a man who has eyes tosee, as dawn breaks and the sun rises into the sky; think howthen he sees a whole variety of different forms. You shouldconsider a bodhisattva who has not fallen into things, and whothen practices the act of giving, to be just like this man.

+.��������� ����� ���3��� ����� ���3�����.�������� ��S��C.������������.�� �G_�����.�� j������.�� 7!���/�����������.�� ���������+.������+.�������������9������������� ���������������D�� �������� ���������������4����(����������������������� ��������� ���3.�����������������I������6N������

I speak to you further, o Subhuti, of those sons or daughtersof noble family who take up this particular presentation of theDharma, or who hold it, or who read it, or who comprehendit, or who go on to impart it to others in detail, and accurately.These are the kind of people that the Ones Gone Thus know.These are the kind of people that the Ones Gone Thus lookupon. Any living being like these people has created amountain of merit which is beyond all calculation.

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Diamond Cutter Sutra

46

+.��������� I������ �3������.�����=�>���� !�� ��0$��3������jk.��������E��+�.���3��(�.��� ��� �� !���.�� ���>���� !�� ��0$�+.��3������jk.��������E��+�.���3��(�.�9� S��C.������T��3������������`��`�����3��P�� !�����3��+�.���3��(�.������

And I say to you further, o Subhuti: suppose there were someman or woman who could give away, in a single morning,their own body, the same number of times that there are dropsof water in the Ganges River itself. And suppose then atmidday, and in the evening, they would again give away theirown body, the same number of times that there are drops ofwater in the Ganges River. And suppose they were to keep upthis kind of behavior for many billion upon trillions of eons,giving their bodies away.

�.��������� ��S��C.����������������H�.��� ��2�������������������������.� !�C.������������������I���� �.�����+�����g������������.�� �G_�����.�� j������.�� 7!���/�����������.�� ���������+.������+.�������������9�����T����d���

I say to you that anyone who hears this particular presentationof the Dharma, and who never thereafter gives it up, createsmuch greater merit from this single act than the others do:their merit is countless, and beyond all calculation. And whatneed have I to mention then the merit of those who take it upby writing it down, or who hold it, or who read it, or whocomprehend it, or who go on to impart it to others in detail,and accurately?

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47

+.��������� ���� ��S��C.��������� ����6������D����.��0/.��������� ���� ��S��C.��������� ������������+.�������<!��������������S��� �������.�� ������3�� !���������+.�������<!��������������S��� ������6����������������������3.������

Again I say to you, o Subhuti, that this presentation of theDharma is inconceivably great, and beyond all compare. Thispresentation of the Dharma was spoken by the Ones GoneThus for those living beings who have entered well into thehighest of all ways; and it was spoken for those living beingswho have entered well into the foremost of all ways.

�.�������� ��S��C.������������.�� �G_�����.�� j������.��7!���/�����������.�� ���������+.������+.�������������9������������� ���������������D�� �������� ���������������4����(� ���������������������� ��������� ���3.�����������������.�1������6N������

Think of those who take up this particular presentation of theDharma, or hold it, or who read it, or who comprehend it, orwho go on to impart it to others in detail, and accurately.These are the kind of people that the Ones Gone Thus know.These are the kind of people that the Ones Gone Thus lookupon. Any living being like these people is possessed of amountain of merit beyond all calculation.

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48

��������� ���3.��������6������D�����.�� �0/.����������.������ !�������.�� 0��������.�1������6N��(� �������������������.����.��/��P���������������6N������

They are possessed of a mountain of merit which isinconceivable, which is beyond all comparison, which cannotbe measured, which is beyond all measure. Any such livingbeing is one that I lift up, and carry forth upon my ownshoulders, to the enlightenment I have reached.

��������������� �������� ��������������S��� ������� ��S��C.�������2��������]!��(� �������T���S��� �����+��� ������� !�T���S��� �����+��� L������T���S��� �����+�����.�� �.�4�����T���S��� ����2�����.�� O.����.�� �43.����.�� j������.�� 7!���/�����������]!��(� ����� �������������������

And why is it so? O Subhuti, those who are attracted to lesserthings are incapable of hearing this presentation of theDharma. Neither is it something for those who see some self,or for those who see some living being, or for those who seesomething that lives, or for those who see some person. Theyare incapable of hearing it; they are incapable of taking it up;they are incapable of holding it; they are incapable of readingit; and they are incapable too of comprehending it. Therewould never be any place for them to do so.

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49

+.��������� ��������.�������X�����9���������������� @��.������.�� @���+��� !����������F���e��6�������������������6N������������������������������.�� �������������������+.��6N������������������ �����e��T��3���6N������

And I say further to you, o Subhuti: Any place where thissutra is taught thereby becomes a place worthy of the offeringsof the entire world, with its gods, and men, and demigods. Itbecomes a place which is worthy of their prostrations, andworthy of their circumambulations. That place becomes atemple.

�������� ����� ���3�������� ���3�����.��������T��3�������X���0_���������������.�� �G_�����.�� j������.�� 7!���/������������������ ��������6N�� ��������������6N������

O Subhuti, any son or daughter of noble family who takes upa sutra like this, or who holds it, or who reads it, or whocomprehends it, will suffer. They will suffer intensely.

��������������� �������� ����������������0$�����=������������������.����.� !�I�����6N�����.������������0$�����2������������ 0$�����=�������������������������.�����6N��(� �.����� ���.��/�� .����������6N��������������

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Why is it so? Because, o Subhuti, such beings are purifyingnon-virtuous karma from the entire string of their past lives,karma that would have taken them to the three lower realms.As they purify this karma, it causes them to suffer here in thislife. As such they will succeed in cleaning away the karma ofthese non-virtuous deeds of their previous lifetimes, and theywill as well achieve the enlightenment of a Buddha.

�������� .���.��������(� �������� !��������C.���������+.����C.��������� ��������������C��������+.�������R���������.�����������G�� ��������6��+.������������ �.���������`��`�����3��P�������;�b���������a.���.���2��������(� �2������������3������a.�������(�

Subhuti, I see this with my powers of clairvoyance. In dayslong past—over the course of countless eons that arethemselves even more than uncountable—far beyond the timeeven before the time of the One Gone Thus, the Destroyer ofthe Foe, the Perfect and Totally Enlightened One named"Maker of Light"—there came 840 billion billion Buddhas. AndI was able to please them all, and never disturb their hearts.

�������� �.����������1�����������.���2������������3����a.������������.�+������.�� ������� !��:���������6N������ ����X�����������.�� �G_�����.�� j������.�� 7!���/�����������.�+�������� �������� ��������� ���3.�������������������

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���3.����=������������+.�������� 9�.�������.�� ��3��6�����.��C.���.�� ���.�� �C.����.�� ����.�� \��.�� �f��+.�����4������ �

But then Subhuti, there are those who, in the days of the lastfive hundred, will take up this sutra, and they will hold it, andthey will read it, and they will comprehend it. And I tell you,o Subhuti, that the great mountains of merit that I collectedfrom pleasing all those Buddhas, all those Conquerors, andfrom never disturbing their hearts, would not come to ahundredth of the mountains of merit that the ones to come willcreate. Nor would it come to a thousandth part, nor one partin a hundred thousand, nor any other countable part, any partat all; the difference could never be put in numbers; there is noexample I could use; no comparison; no reason at all toattempt any comparison.

�������� ���(�����0$������ ���3�������� ���3���������������� ���3.����F��E���������G_������6N����������� ���3�������� ���3��������������������� ���3.����.��������� �������S���[��[�������6N��(� �����`K�������6N������

And suppose, o Subhuti, that I were to describe just how manymountains of virtue would come to be possessed by one ofthese women or men of noble family, the ones to come whowill create those mountains of merit. The living beings whoheard me would go mad; their minds would be thrown intochaos.

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+.��������� ���� ��S��C.����������6������D��9� ������S�����d�����+.�����6������D����2��� !������������ �

I tell you further, o Subhuti; and you must understand it: thispresentation of the Dharma is absolutely inconceivable; andhow its power ripens in the future is nothing less thanabsolutely inconceivable as well.

����������1��������0$��.�1������������6������������������(�� ������1������ �.��/������������������+.�������<!������F��T����������6�� F��T���UV������6�� F��T�������������43.������6��

O Conquering One, what of those who have entered well intothe way of the bodhisattva? How shall they live? How shallthey practice? How should they keep their thoughts?

�����1������ ����%��W���� �������� �������.��/������������������+.�������<!����������E�� !� �����������������������3.����@�����������[�.����������������.���3�+�.���3�[�.������\��� ���T���������S���+�.���3�[�.������\�� .���������.�+.�+�.���3�[�.������\�����6N�����������E�� !������I��������� �

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And the Conqueror replied,

Subhuti, this is how those who have entered well into the wayof the bodhisattva must think to themselves as they feel theWish to achieve enlightenment:

I will bring every single living being to totalnirvana, to that realm beyond all grief, wherethey no longer possess any of the heaps of thingsthat make up a suffering person. Yet even if I domanage to bring all these living beings to totalnirvana, there will be no living being at all whowas brought to their total nirvana.

��������������� �������� ���(��.��/����������������� !�� !����F3���� �.��/�������������������� �.�4�������� !�� !����F3����+.����.��/������������������������������

And why is it so? Because, Subhuti, if a bodhisattva were toslip into conceiving of someone as a living being, then wecould never call them a "bodhisattva." And so too if they wereto slip ino thinking of someone in all the ways up to thinkingof them as a person, neither then could we ever call them a"bodhisattva."

��������������� �������� �.��.��/������������������+.�������<!���������������������.�+.����������������

Why is it so? Because, Subhuti, there doesn't even exist anysuch thing as what we have called "those who have enteredwell into the way of the bodhisattva."

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�������� ����F��E�� !����� ���������������������������������G������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.�+������

O Subhuti, what do you think? Was there anything at allwhich the One Thus Gone ever received from the One ThusGone called "Maker of Light," which helped bring about mytotal enlightenment within the unsurpassed, perfect, and totalstate of a Buddha?

���������%��W�����.�� �����1��������0$��.�1������������6������������������(�� ������1������ ���������������������������������G������.�O��������+.�������R���������.��/���.������R��������.���������������+.������������Thus did the Conqueror speak, and then did the junior monk Subhuti replyto him, as follows:

O Conqueror, there never could have been anything at allwhich the One Thus Gone ever received from the One ThusGone called "Maker of Light" which helped bring about yourtotal enlightenment within the unsurpassed, perfect, and totalstate of a Buddha.

����������������.�� �����1������ ���0$��.�1�������������������������%��W��(�� ��������� ������������ ����������(� ��

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�������������������������������G������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.������� �Thus did he speak, and then did the Conqueror reply to the junior monkSubhuti, in the following words:

O Subhuti, it is thus, and thus is it. There is nothing at allwhich the One Thus Gone ever received from the One ThusGone called "Maker of Light" which helped me bring about mytotal enlightenment within the unsurpassed, perfect, and totalstate of a Buddha.

�������� ���(����������������.��.������R��������.�����������������������+������6N���� �������������������G�� ���.���g��4���D�3� D�������.������ !������������������C��������+.�������R���������.�����mo ��3�������������6N������ ����3.����9�����������

And if there had been, o Subhuti, anything of the sort wherethe One Thus Gone reached his total enlightenment, well thenthe One Gone Thus, "Maker of Light," could never havegranted me my final prediction, by saying—

O child of Brahman family, in days to come youwill become One who has Gone Thus, aDestroyer of the Foe, a Totally EnlightenedBuddha called "Able One of the Shakyas."

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�������� ����T�����������������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.������� ���������������������������G�� ���.���g��4���D�3�D�������.������ !������������������C��������+.�������R���������.�����mo ��3�������������6N����������3.��9��(�� �

But since, o Subhuti, there was nothing of the sort where theOne Thus Gone before you now reached his totalenlightenment within the unsurpassed, perfect, and total stateof a Buddha, well then the One Gone Thus named "Maker ofLight" did in fact grant me my final prediction, by saying—

O child of Brahman family, in days to come youwill become One who has Gone Thus, aDestroyer of the Foe, a Totally EnlightenedBuddha called "Able One of the Shakyas."

��������������� �������� ����������������������� +.�������������2��� ��0_��O�p���+���������������

And why is it so? Because, o Subhuti, the very words "OneGone Thus" are an expression that refers to the real nature ofthings.

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�������� �.���������������� !� ��������������C��������+.�������R���������.����� ���O��������+.�������R���������.��/���.������R��������.�������� ����4���� ���������h���+������ �

Now suppose, o Subhuti, that someone were to say, "The OneGone Thus, the Destroyer of the Foe, the Perfect and TotallyEnlightened One, reaches his total enlightenment within theunsurpassed, perfect, and total state of a Buddha." This wouldnot be spoken true.

��������������� �������� ���������������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.����������������

And why is it so, Subhuti? Because there is no such thing asOne Gone Thus reaching their total enlightenment within theunsurpassed, perfect, and total state of a Buddha.

�������� �������������������.��.������R��������.�����������������+.���� RZ����+.������ ������� ��������������������������.����� ��������� ������3.�.���

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Subhuti, this thing—where One Gone Thus has reached theirtotal enlightenment—is something which involves neitheranything which is real nor anything which is false. And this iswhy the Ones Gone Thus have said that "Every existing thingis something of the Buddhas."

��������� ��������������������� ���������������������+���(� ������� ������������.����� ������������� �And when we speak of "every existing thing," o Subhuti, we are talkingabout every existing thing that has no existence. And this is, in fact, whywe can call them "every existing thing" and say that they are "something ofthe Buddhas."

�������� ����T�9� ������ ��������3���.�1����.��3���������6N������������ �

You can think, o Subhuti, of the illustration of a person with abody, whose body becomes larger.

0$��.�1������������6���������� �����1������ ����������������������3���.�1����.��3������������.���3.���������������������3��������������3.��(� ����� �3���.�1����.��3������������6���� �

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And then the junior monk Subhuti spoke again:

O Conqueror, the One Gone Thus has just spoken of a personwith a body, whose body becomes larger. This same body, theOne Thus Gone has also stated, is a body that could neverexist. And this is precisely why we can call them a "personwith a body," or "a larger body."

�����1������ ����%��W���� �������� ���������(� �.��/�����������.�������� !� ���������������S���+�.���3�[�.������\��� ����4���� ���.��/�������������������� ���������������� �������� �.��.��/��������������������������.�+.�+������And then the Conqueror spoke again:

O Subhuti, this is how it is. Suppose some bodhisattva wereto say, "I will bring all living beings to total nirvana." Wecould never then call them a "bodhisattva." Why is it so?Subhuti, do you think there is any such thing as what we call a"bodhisattva?"

��������6���������� �����1������ ����� ���������������And Subhuti respectfully replied,

O Conqueror, no such thing could ever be.

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�����1������ ����%��W���� �������� ������� ���������������������������� ������������ L�������� �.�4��������� ������3.�.�� �

The Conqueror then said,

This is why, o Subhuti, that the One Thus Gone says that allexisting things are such that no living being exists, and nothingthat lives exists, and no person exists.

�������� �.��/�����������.������������ !� ����������.��%�����S����UV����� ����4���� ��+.�������� !����������������������������� ����������.��%�����S�����.��%�����S��������������� ������%���������������������������3.����������(��������.��%�����S���������� �

And suppose, o Subhuti, that some bodhisattva were to say, "Iam working to bring about my paradise." That would not bespoken rightly. Why is it so? Because, o Subhuti, thatparadise that you are working to bring about when you say "Iam working to bring about my paradise" is something that theOne Thus Gone has said that you could never bring about.And this is precisely why we can call them "paradises to bringabout."

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�������� �.��/�����������.���������S������ ����������������S������ ����������� ��������������� ��������������C��������+.�������R���������.����� ����.��/�����������.��/���������� ������������ �

And suppose again, o Subhuti, that there were a bodhisattvawho believed that no existing object has a self, that "no existingobject has a self." This now is a person that the One ThusGone, the Destroyer of the Foe, the Perfect and TotallyEnlightened One would call a bodhisattva: a "bodhisattva."

�������� ����F��E�� !����� ������������������q���.���O Subhuti, what do you think? Does the One Thus Gonepossess the eyes of flesh?

��������6���������� �����1������ ����T�����(� ������������������q���.��� �And Subhuti respectfully replied,

O Conqueror, it is indeed so: the One Thus Gone does possessthe eyes of flesh.

�����1������ ����%��W���� �������� ����F��E�� !����� ���������������@���q���.���

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And the Conqueror said,

O Subhuti, what do you think? Does the One Thus Gonepossess the eyes of a god?

��������6���������� �����1������ ����T�����(� ���������������@���q���.��� �

And Subhuti respectfully replied,

O Conqueror, it is indeed so: the One Thus Gone does possessthe eyes of a god.

�����1������ ����%��W���� �������� ����F��E�� !����� �������������������� ��q���.���And the Conqueror said,

O Subhuti, what do you think? Does the One Thus Gone possess theeyes of wisdom?

��������6���������� �����1������ ����T�����(� �������������������� ��q���.��� �And Subhuti respectfully replied,

O Conqueror, it is indeed so: the One Thus Gone does possess theeyes of wisdom.

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�����1������ ����%��W���� �������� ����F��E�� !����� ������������������� ��q���.���And the Conqueror said,

O Subhuti, what do you think? Does the One Thus Gone possess theeyes of all things?

��������6���������� �����1������ ����T�����(� ������������������� ��q���.��� �

And Subhuti respectfully replied,

O Conqueror, it is indeed so: the One Thus Gone does possess theeyes of all things.

�����1������ ����%��W���� �������� ����F��E�� !����� ����������������.����� ��q���.���And then the Conqueror said,

O Subhuti, what do you think? Does the One Thus Gonepossess the eyes of an Enlightened Being?

��������6���������� �����1������ ����T�����(� ����������������.����� ��q���.��� �

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And Subhuti respectfully replied,

O Conqueror, it is indeed so: the One Thus Gone does possess theeyes of an Enlightened Being.

�����1������ ����%��W���� �������� ����F��E�� !���������jk.��������F��E��������jk.�+.���E�� !�6N���� ������������F��E������E�� ���F���e��6��M����3�6N���� �F���e��6��M������������.���+������

Then the Conqueror said,

O Subhuti, what do you think? Suppose you had a quantity ofGanges Rivers equal themselves in number to the number ofdrops of water in the Ganges River. And suppose that everyone of the drops of water in all these rivers became a separateplanet. Would this be very many planets?

��������6���������� �����1������ ����T�����(� �F���e��6��M���������.�����������And Subhuti respectfully replied,

O Conqueror, it is indeed so: that would be a great many planets.

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�����1������ ����%��W���� �������� �F���e��6��M�����������������F��E��+�������������������������������� ���f��.��������������And the Conqueror said,

O Subhuti, I know, perfectly, the separate mindstreams—eachof the thoughts—that each of the total number of living beingsin each of these planets possesses.

��������������� �������� ���� ���f������������ ���f������������������������3.����������(� ����� ���� ���f����������

Why is it so? Because, o Subhuti, that thing we call a"mindstream" is a mindstream that the One Thus Gone hassaid does not even exist. And this is precisely why we can callit a "mindstream."

��������������� �������� ������������ .��������3���� ����.���������� .��������3���� ��T���a.��������� .��������3����������������

And why is it so? Because, o Subhuti, a mind which is past isnon-existent. And a mind in the future is non-existent. And amind that is going on at the present is non-existent as well.

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�������� ����F��E�� !����� �.�����9�.���3��6��9�.����������F���e��6��M����������������B�� !��6���+�.���3��.�������(�5����������� ����� ���3��� ����� ���3������ �������������������.� !��I�����

O Subhuti, what do you think? Suppose someone were to takeall the planets of this great world system, a system with athousand of a thousand of a thousand planets, and cover themall with the seven kinds of precious substances, and offer themto someone. Would that son or daughter of noble familycreate many great mountains of merit from such a deed?

��������6���������� �����1������ �.�������� ������������� �.���������

And Subhuti respectfully replied,

O Conqueror, many would it be. O You who have Gone to Bliss, itwould be many.

�����1������ ����%��W���� �������� ������������ ����������(� ����� ���3��� ����� ���3������ ������������������ ���3.�����.� !��I����� ��������� ���(���������� ���3.������������� ���3.�����6N���� ��������� ���3.������������� ���3.��������������������������3.�.�� �

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The Conqueror said,

O Subhuti, thus it is, and thus is it. That son or daughter ofnoble family would indeed create many great mountains ofmerit from such a deed. And yet, o Subhuti, if these greatmountains of merit were in fact great mountains of merit, thenthe One Thus Gone would never call these great mountains ofmerit "great mountains of merit."

�������� ����F��E�� !����� �43��� ���?�+�.���3�CK��������������������T���

O Subhuti, what do you think? Should we ever considersomeone One Gone Thus simply because they have attainedthe physical form of an Enlightened Being?

��������6���������� �����1������ ����� ������(� �43��� ���?�+�.���3�CK�����������������������T��� ��������8�� !����������1������ �43��� ���?�+�.���3�CK���� �43��� ���?�+�.���3�R����������6������� ��+�.���3�CK������������������������������3.������8�� !�9� ����� �43��� ���?�+�.���3�CK��������6���� �

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And Subhuti respectfully replied,

O Conqueror, it is not so: we should never consider someoneOne Gone Thus simply because they have attained the physicalform of an Enlightened Being. And why is it so? Because, oConqueror, the attainment of the physical form of anEnlightened Being—this thing we call the "attainment of thephysical form of an Enlightened Being"—is an attainment thatthe One Thus Gone has said could never exist. And this isprecisely why we can even call it the "attainment of thephysical form of an Enlightened Being."

�����1������ ����%��W���� �������� ����F��E�� !������0���3���3��0^������ ���������������T���Then the Conqueror said,

O Subhuti, what do you think? Should we ever considersomeone One Gone Thus simply because they possess theexquisite marks of an Enlightened Being?

��������6���������� �����1������ ����� ������(� �0���3���3��0^������������������������T��� ��������8�� !����� ���������������0���3���3��0^�������.���3.������ �0���3���3��0^�������������������������������3.������8�� !�9������ �0���3���3��0^���������6���� �

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And Subhuti respectfully replied,

O Conqueror, it is not so: we should never consider someoneOne Gone Thus simply because they possess the exquisitemarks of an Enlightened Being. And why is it so? Becausethe marks of an Enlightened Being which have been describedby the One Gone Thus are marks of an Enlightened Being thatthe One Gone Thus has said could never exist. And this isprecisely why we can even call them "marks of an EnlightenedBeing."

�����1������ ����%��W���� �������� ����F��E�� !����� �����������������E�� !� .�������9��(��������.����� �E������������ ��T������T�9� ���������������.��9�����������.�+.������� �And the Conqueror said,

O Subhuti, what do you think? Does the One Thus Gone everthink to himself, "Now I will teach the Dharma?" If you thinkhe does, then I tell you, o Subhuti, that you should never lookat it that way, for there doesn't exist any Dharma that the OneThus Gone ever teaches.

�������� �3������������ !� �������������������9��(�� ����4���� �������� ����� ������.�� �������4������.����?������6N����� �

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Subhuti, anyone who ever says that "The One Thus Goneteaches the Dharma" is talking about something that does noteven exist; they are completely mistaken, and they are denyingwho I am.

��������������� �������� �����9���������������������6N�����������9���������9������������� �.�+.����������������

Why is it so? Because, o Subhuti, the teaching of the Dharmathat you are thinking of when you say "teaching of theDharma" is a "teaching of the Dharma" that does not exist atall.

����������1��������0$��.�1������������6���������������(��������1������ ����.������ !������������.��������T��3��������9����������������.������+����������6N������������And then the junior monk again addressed the Conqueror, in the followingwords:

O Conqueror, will there be, in days to come, any living beingwho ever hears a teaching of the Dharma like this and whobelieves completely what it says?

�����1������ ����%��W���� �������� �������� �������+.���+��� ������������+.���+������ ���������������� �������� �������S������������� �����������������������

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�����������3.����������(� ����� �������S���������� �And the Conqueror replied,

O Subhuti, such beings will not be living beings, nor will theynot be a living being. Why is it so? Because, o Subhuti, thethings we call "living beings" are living beings that the OnesGone Thus have said are not. And that is precisely why wecan call them "living beings."

�������� ����F��E�� !����� ���������������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.�+������

O Subhuti, what do you think? Is there any such thing asOnes Gone Thus reaching their total enlightenment within theunsurpassed, perfect, and total state of a Buddha?

0$��.�1������������6���������� �����1������ ���������������.�O��������+.�������R���������.��/���.������R��������.����������������.�+.����������������

The junior monk Subhuti replied,

O Conqueror, there could never be any such thing as the OnesGone Thus reaching their total enlightenment within theunsurpassed, perfect, and total state of a Buddha.

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�����1������ ����%��W���� �������� ������������ ����������(� �������;.�4�� .������.����������(� ����� O��������+.�������R���������.��/��������� �And then the Conqueror said,

O Subhuti, thus it is, and thus is it. There is no such thing, notin the least: it is something non-existent. And that is preciselywhy we can even call it the "unsurpassed, perfect, and totalstate of a Buddha."

+.��������� ��������� �2����9� ��������2�����.�+.������������ O��������+.�������R���������.��/��������� �O��������+.�������R���������.��/������� ����������.�� �������������.�� L���������.�� �.�4���������2����9� ������������������ ����.������R��������0.����� �

I say to you further, o Subhuti, that this thing too is completelyequal; there is nothing at all about it which is not equal. Thistoo is precisely why we can call it the "unsurpassed, perfect,and total state of a Buddha." This unsurpassed, perfect, andtotal state of a Buddha is "completely equal" in beingsomething without a self, and without a living being, andwithout something that lives, and without any person. Everysingle thing which is virtue leads to this total enlightenment.

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�������� �����������S��������������S������������� ����������������������������2��� !���3.��(� ����������������S���������� �

O Subhuti, the One Gone Thus has said that these same thingsof virtue that we are talking about when we speak of "thingsof virtue" are things of virtue that don't even exist. And this isprecisely why we can call them "things of virtue."

+.��������� ����� ���3��� ����� ���3�����.�������������9�.���3��6��9�.����������F���e��6��M�����������������������.����F��E��+�������Q��6�����������B�� !��6���3.�����.�������X?��(�5��������������

And I say to you further, o Subhuti: think of all the number ofuniversal mountains that you would find on all the planets ofthis great world system: a system with a thousand of athousand of a thousand planets. And suppose that somedaughter or son of noble family were to pile together the samenumber of heaps of the seven precious things, each heap thesame size as the mountain, and offer it as a gift to someone.

�.���������� ����������������������������0_����������0_����3�������Q���43.�������������+.��9���� �������� ��������� ���3.������������������� ���3.����=��������������+.��������������f������ !�+.�2��������4������ �

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Suppose that someone else were to take up, and teach toothers, even so little as a single verse of four lines from thisperfection of wisdom. I tell you, o Subhuti, that the mountainof created by the first person would not come to even ahundredth part of the mountain of merit created by thesecond; it would not come to any of the parts we spoke ofbefore, all the way up to saying that there would be no reasonto attempt any comparison between the two.

�������� ����F��E�� !����� �����������������E�� !� .���������S����J������������.����� �E���� �������� ����T������T��� ���������������� �������� ���������������.��J��������������������.�+.����������������

Subhuti, what do you think? Do the Ones Thus Gone everthink to himself, "I am going to free all living beings"? If youthink that they do, then I tell you, o Subhuti, you should neverlook at it like this. And why is it so? Because, o Subhuti,there is no living being at all that Those Gone Thus could everfree.

�������� ���(�����������������������.����������J������6N���� ��2��������������������������G_������6N�� ������� !��G_�����.�� L�������G_�����.�� �.�4������G_������6N������

And if, o Subhuti, the One Gone Thus ever did free someliving being, then he would be grasping to some self of theOne Gone Thus, and to some living being, or to something thatlives, or to some person of the One Gone Thus.

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75

�������� ��������G_������������ ���G_��������������������������3.������+.���������������I����S��� ����43.�.��� �

And the One Gone Thus, o Subhuti, has said that this very actthat we call "grasping to some self" is a grasping to a self thatdoes not even exist. It is, in fact, something that commonbeings, those who are still children, grasp to.

�������� ��������������I����S������������� �����I���������2��� !�����������������3.��(� ����� ��������������I����S���������� �

And these same common beings, o Subhuti, those who are stillchildren, are beings that the One Gone Thus has said neverexisted at all. And that's precisely why we can call them"common beings."

�������� ����F��E�� !����� �0���3���3��0^���������������������T���

O Subhuti, what do you think? Should we consider someoneOne Gone Thus simply because they possess exquisite marks?

��������6���������� �����1������ ����� ������(� �0���3���3��0^������������������������T��� �

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76

And Subhuti respectfully replied,

O Conqueror, it is not so: we should never consider someoneOne Gone Thus simply because they possess the exquisitemarks of One Gone Thus.

�����1������ ����%��W���� �������� ���������(� �0���3���3��0^������������������������T��� ��������� ���(��0���3���3��0^���������������������T����6N���� �M��������rs������������+.����������������6N��(� ������� �0���3���3��0^������������������������T��� �And the Conqueror said,

O Subhuti, thus it is, and thus is it. We should never considersomeone the One Gone Thus just because they possessexquisite marks. If we were, Subhuti, to consider someoneOne Gone Thus simply because they possessed exquisitemarks, then a Wheel Emperor would have to be One GoneThus. As such, we should never consider someone One GoneThus simply because they possess exquisite marks.

����������1��������0$��.�1������������6������������������(�� ������1������ �����3.�������������������0����T�����0���3���3��0^������������������������T��� �

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Then the junior monk Subhuti addressed the Conqueror in the followingwords:

As far as I grasp the thrust of what the Conqueror has said, weshould never consider someone One Gone Thus simplybecause they possess exquisite marks.

����������1������ �������0$�0_����3���������������%��W��(����.����.����43����3����.����.����.���U��������������H�.����<!�����9��I���������.�������.��

At this point then the Conqueror spoke the following lines of verse:

Whoever sees me in things you can see,Whoever knows me in sounds to hear,Is living in error, has given me up;People like this cannot see me at all.

��.�����S����������2����T���>����S���������� ���?������2�����������������������S����������]!�� �

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See that Buddhas are the nature of things.Our guides are the Dharma bodies.Those for whom this nature of thingsIs beyond the things they knowWill never be able to know.

�������� ����F��E�� !����� �0���3���3��0^��������������������C��������+.�������R���������.�������� �E�� !��G_���� �������� D��� �����T������T�9� �������� �0���3���3��0^��������������������C��������+.�������R���������.����� ���O��������+.�������R���������.��/���.������R��������.������������� �

O Subhuti, what do you think? Suppose a person thought tothemselves that someone was One Gone Thus, a Destroyer ofthe Foe, a Perfect and Total Buddha, just because theypossessed the exquisite marks of an Enlightened Being.Subhuti, you should never think the way they do. This isbecause, Subhuti, of the fact that there is no such thing as theexquisite marks meaning that One Gone Thus, a Destroyer ofthe Foe, a Perfect and Total Buddha, has reached their totalenlightenment within the unsurpassed, perfect, and total stateof an Enlightened Being.

�������� ����E�� !� �.��/������������������+.�������<!�����S��� ���������������S������������ �������(�����E�� !��G_���� �������� ��T������T�9� �.��/��������������

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����+.�������<!�����S��� ��������.�+.�S��������������������(����������� �

O Subhuti, suppose you were to think to yourself that thosewho have entered well into the way of the bodhisattva everdeny any particular thing that exists, or that they imagine thatthere is nothing which exists. You should never, Subhuti,think that this is so. Those who have entered well into theway of the bodhisattva never deny any particular thing, nor dothey imagine that there is nothing which exists.

+.��������� ����� ���3��� ����� ���3�����.������F���e��6��M�����������E��������������B�� !��6����������.�������(�5���������������

And I say to you again, o Subhuti: Suppose that some son ordaughter of noble family were to take planets equal in numberto the drops of water in the Ganges River, and cover themwith the seven kinds of precious things, and offer it as a gift tosomeone.

�.��/�����������.���������S������������.�I�����������4����������� ��2��������������������� ���3.��������.� !��I������

Suppose on the other hand that a particular bodhisattva wereable to gain the state of mastery towards the fact that no objectin the universe has any self-nature, nor ever begins. Thissecond person would create from his act mountains of meritthat are infinitely greater than those of the first.

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+.��������� �.��/������������������� ���3.����+�.���3��43.����������� �

I say to you again, o Subhuti, that bodhisattvas never gatherinto themselves great mountains of merit.

0$��.�1������������6���������� �����1������ �.��/������������������� ���3.����+�.���3��43.��������6���������And the junior monk Subhuti then said,

O Conqueror, do you mean to say that bodhisattvas shouldnever try to gather into themselves great mountains of merit?

�����1������ ����%��W���� �������� +�.���3��43.����� �������������43.�9� ����� +�.���3��43.���������� �And the Conqueror replied,

Of course they should gather them in, Subhuti. But theyshould never gather them in in the wrong way. And this isprecisely why we can call it "gathering them in."

�������� �.���������������� !� ��������������<!���������(�� ��.����� �<!������ ��������G����� ���������4���� ������.����������������������

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And suppose, o Subhuti, that someone were to say that "theOne Thus Gone goes, and comes; and he stands, and sits; andhe lies down as well." Such a person has failed to understandwhat I am teaching you here.

��������������� �������� ����������������������� ���+.����<!�� �.���� .���������������(� ����� ��������������C��������+.�������R���������.������������ �

Why is it so, Subhuti? Because the one we call "One ThusGone" neither goes anywhere nor comes from anywhere. Andthis is precisely why we can call them "Ones Gone Thus,Destroyers of the Foe, Perfect and Totally Enlightened Ones."

+.��������� ����� ���3��� ����� ���3�����.�����9�.���3��6��9�.����������F���e��6��M����������l��S���F��E��+��������������T�9� ������ �l��P���� ��0^�������� !����������� ���������������E�� !����� �l��P���� ��0^������.���+������

And I say again to you, Subhuti. Suppose some daughter orson of noble family were to take all the atoms of dust thatmade up all the planets in the great world system, of athousand of a thousand of a thousand planets. And supposefor example that they were to crush each of these atoms into apile of even tinier atoms that were equal in number to all theseatoms of the planets.

What do you think, Subhuti? Would the tiny atoms in thesepiles be very many?

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��������6���������� �����1������ ����T������(� �l��P���� ��0^������.���������� ��������8�� !����� �����1���������(�0^��������������6N���� �����1������ ����l��P���� ��0^�������%�����W�������8�� !��� �And Subhuti respectfully replied,

O Conqueror, it is so: the tiny atoms in those piles would bevery great in number. And why is it so? Because, oConqueror, if such a pile were even possible, then theConqueror would never have even bothered to mention anypiles of tiny atoms.

�������8�� !����� �����1������ ����l��P���� ��0^�������.���3.������0^�����������������������������3.������8�� !�9� ����� �l��P���� ��0^�������6���� �

And why is it so? Because the One Thus Gone has said thatthe "piles of tiny atoms" described by the Conqueror are pilesthat could never exist. And this is precisely why we can callthem "piles of tiny atoms."

��������������9�.���3��6��9�.����������F���e��6��M�������.���3.������ M�����������������������������3.��(������ 9�.���3��6��9�.����������F���e��6��M�������6���� �

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And the One Thus Gone has also said that those "planets in agreat world system, a system of a thousand of a thousand of athousand planets," are planets that could never exist. This isprecisely why we can call them "planets in a great worldsystem, a system of a thousand of a thousand of a thousandplanets."

�������8�� !����� �����1������ ���(�M��������������6N������2������������G_������6N������8�� !��� ������������������������G_������.���3.������ �G_������������������������������3.��(� ����� ���������G_��������6���� �

Why is it so? Because, o Conqueror, if there were any suchthing as a planet, then one would have to be grasping to it asone whole solid thing. And the One Thus Gone has said thatthe "tendency to grasp things as one whole solid thing"described by the One Thus Gone is a kind of grasping thatcould never exist anyway. And this is precisely why we cancall it "grasping something as a whole solid thing."

�����1������ ����%��W���� �������� ���������G_����2��������E���� ��������� ����� !������+����� ��+.���������������I����S��� ����43.�.�� �And then the Conqueror said,

O Subhuti, this very tendency to grasp things as one wholesolid thing is nominal; the thing is beyond all words.Nonetheless those who are still children—commonbeings—hold on to it.

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�������� �.���������������� !� ���������������������T������3.���.�� ��������������������� !�T����.�� L������T����.�� �.�4�����T������3.����� ����4���� �������� ��+.�+.�������h����h���+������

And suppose, o Subhuti, that someone were to say: "The OneThus Gone talks about seeing something as a self. The OneThus Gone talks about seeing something as a living being. TheOne Thus Gone talks about seeing something as somethingthat lives. And the One Thus Gone talks too about seeingsomething as a person." Do you think, Subhuti, that thiswould ever be said by someone who was speaking correctly?

��������6���������� �����1������ ����� ��������� ������������� ����� ��������� ��������8�� !����� �����1������ ���������������������T�����.���3.������ T�����������������������������3.������8�� !�9� ����� �������T�������6���� �And Subhuti respectfully replied,

O Conqueror, it would not be so. O You who have Gone toBliss, that would not be so. And why is it so? Because, oConqueror, the One Gone Thus has said that this same seeingsomething as a self described by the One Gone Thus is a wayof seeing things that could never exist anyway. And this isprecisely why we can call it "seeing something as a self."

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�����1������ ����%��W���� �������� �.��/������������������+.�������<!�����S��� �������T���������������������T������ ���������9� �����������3�� !�������+.������������T������������� �Then the Conqueror said,

O Subhuti, this is how those who have entered well into theway of the bodhisattva should understand every single objectin the universe. This is how they should see these things; thisis how they should think of them. They should never live in away where they conceive of anything as an object at all, andthus should they think of things.

��������������� �������� �����3�� !��������3�� !�������������� !�������������������������3.����������(� ����� �����3�� !���������� �

Why is it so? Because, o Subhuti, the One Thus Gone has saidthat conceiving of something as an object, this thing we call"conceiving of something as something," is a conception thatdoes not exist anyway. And this is precisely why we can callit "conceiving of something as something."

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+.��������� �.��/�������������������������.������F���e��6��M���������������.�C.�������������������B�� !��6����������.�������(�5��������������

And I say to you again, o Subhuti: Suppose some greatbodhisattva were to take a countless number of planets, anumber of planets beyond all calculation, and cover them withthe seven kinds of precious things, and offer them as a gift tosomeone.

����� ���3��� ����� ���3�����.���������� ����������������������������0_����������0_����3�������Q��O.������G_��(�� j������ 7!���/����������� ���������+.������+.�������������9����� ��2����������������������.� !�C.������������������I����� �

Suppose on the other hand that some son or daughter of noblefamily were to take up even so little as a single verse of fourlines from this perfection of wisdom, or hold it, or read it, orcomprehend it, or teach it to others in detail, and accurately.They would from this act create infinitely more greatmountains of merit, beyond all count, and beyond allcalculation.

F��T��+.�������������9������� F��T��+.����������������9������������ !�9� ����� +.�������������9������������ �

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And what would it be, to teach this perfection accurately toothers? It would be just the same as not teaching it to others.And that is precisely why we can call it "teaching it to others,accurately."

�������������������.���rs���4������/��3���.���t�����u����.�v���T��3��� !�������T���T������ �See anythingBrought about by causesAs like a star,An obstruction of the eye,A lamp, an illusion,The dew, or a bubble;A dream, or lightning,Or else a cloud.

�����1������ ������������%��W����������e�����������.���.��/����������������.�� �M�������������8�.��.�� ���8�.����.�� ����E���.�� ����E����������.��When the Conqueror had spoken these words, then the elder Subhutirejoiced. And so did the bodhisattvas there rejoice, and all four groups ofdisciples—the monks, and the nuns, and the men with lifetime vows, andthe women with lifetime vows.

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@��.�� ����.�� @���+����.�� >��4�����������F���e��+���.�9������1������ �����3.�������.�������9������ �

The entire world rejoiced: the gods, and humans, and near-gods, and spiritstoo. They rejoiced, and they sang the praises of what the Conquering Onehad spoken.

������������ �����������������������������������������������������R�������This then is the conclusion of "The Diamond Cutter," An Exalted Sutra of theGreater Way on the Perfection of Wisdom.

The translation of this sutra from Sanskrit into Tibetan, and its update into thenewer translation standard, were completed by the Indian master Shilendra Bodhiand Yeshe De.

The translation from Tibetan into English was completed by the American gesheLobsang Chunzin, Michael Roach, with the assistance of the American woman withlifetime vows, Christie McNally, in the gardens of Prince Jeta, during the openingdays of the third millenium after Christ.

It was translated at the request of the holy Salim Lee.